中論觀六情品第三(八偈)
Fundamental Verses on the Middle Way, Chapter 3: Examining the Six Sense Faculties(Eight verses)
問曰：經中說有六情，所謂：
Question: The sutra speaks of the six sense faculties, namely:
「眼耳及鼻舌、 身意等六情，
此眼等六情， 行色等六塵。」
"The eye, ear, and nose, tongue, body, and mind—these six sense faculties— these six faculties of eye and the rest engage with the six objects: forms and the rest."
此中眼為內情、色為外塵，眼能見色，乃至意為內情、法為外塵，意能知法。
Here, the eye is the inner faculty and forms are the outer object; the eye can see forms. Likewise, up to the mind being the inner faculty and mental objects being the outer object; the mind can cognize mental objects.
答曰：無也。何以故？
He replied: No. Why is that?
「是眼則不能， 自見其己體；
若不能自見， 云何見餘物？」
“The eye cannot see itself. If it cannot see itself, how can it see other things?”
是眼不能見自體。何以故？如燈能自照亦能照他。眼若是見相，亦應自見亦應見他。而實不爾，是故偈中說「若眼不自見，何能見餘物？」
The eye cannot see itself. Why? A lamp can illuminate itself and also illuminate other things. If the eye had the nature of seeing, it should likewise see itself and also see other things. But in reality this is not so. Therefore the verse says: "If the eye cannot see itself, how can it see other things?"
問曰：眼雖不能自見，而能見他。如火能燒他，不能自燒。
Question: The eye cannot see itself, but it can see other things—just as fire can burn other things but cannot burn itself.
答曰：
He replied:
「火喻則不能， 成於眼見法；
去未去去時， 已總答是事。」
"The fire analogy cannot prove that the eye actually sees a Dharma; I have already answered this matter in full with 'gone, not yet gone, and the time of going.'"
汝雖作火喻，不能成眼見法。是事〈去來品〉中已答，如已去中無去、未去中無去、去時中無去；如已燒、未燒、燒時俱無有燒，如是已見、未見、見時俱無見相。復次：
「見若未見時， 則不名為見；
而言見能見， 是事則不然。」
眼未對色則不能見，爾時不名為見，因對色名為見。是故偈中說「未見時無見」，云何以見能見？復次二處俱無見法。何以故？
「見不能有見， 非見亦不見；
若已破於見， 則為破見者。」
見不能見，先已說過故。非見亦不見，無見相故。若無見相，云何能見？見法無故，見者亦無。何以故？若離見有見者，無眼者亦應以餘情見。若以見見，則見中有見相。見者無見相，是故偈中說「若已破於見，則為破見者。」復次：
「離見不離見， 見者不可得；
以無見者故， 何有見可見？」
若有見，見者則不成；若無見，見者亦不成。見者無故，云何有見可見？若無見者，誰能用見法分別外色？是故偈中說「以無見者故，何有見可見？」復次：
「見可見無故， 識等四法無；
四取等諸緣， 云何當得有？」
見、可見法無故，識、觸、受、愛四法皆無。以無愛等故，四取等十二因緣分亦無。復次：
「耳鼻舌身意， 聲及聞者等，
當知如是義， 皆同於上說。」
如見、可見法空，屬眾緣故無決定。餘耳等五情聲等五塵，當知亦同見可見法，義同故不別說。